1. The Origin and the
Return
Mabda’ va Ma`ad
The Great Mujaddid
Ahmad Sirhindi
Translation and Annotation
Irshad Alam
Draft
2009 Irshad Alam. All Rights Reserved
Started in 1994; some more done in 2002; More done on 2007
and more being done in 2008,9

2. In the name of the Allah the All-Merciful and the Compassionate.
By divine assistance! And grace from the All-Merciful!
The Sermon (Khutba)
I praise Allah in the beginning and in the end and give peace (salli) to His beloved (haibibihi)
Muhammad and his noble (amjad) progeny.
Now this is a noble monograph (risalatun sharifatun) containing (mutadamminatun) subtle
allusions glowing with (isharatin latifatin ra‟iqatin) superlative subtle secrets (asrarin daqiqatin
fa‟iqatin). It is from a magnanimous imam (imam al-humami) who is the argument of Allah to
the human race, (hujjati „llahi „l-anami) the exemplar to the poles and the pegs (qudwati „l-aqtabi
wa „l-awtadi), the qibla of the substitutes and the solitaries (qiblati „l-abdali wa „l-afradi), the
unveiler of the mysteries of the “seven oft-repeated verses” (kashifi asrari „l-sab`i „l-mathani),
Hazrat Mujaddid of the Second Thousand Years, the one whose transmission (nisbat) is wuwaisi
or without inter-mediation, the “Rahmani,” the knower of the Lord (al-`arif al-Rabbani), the
shaykh of Islam and the Muslims, our shaykh and our Imam AHMAD al-Faruqi who is Faruqi in
physical lineage, Hanafi in school of law and Naqshbandi in [sufi] affiliation (mashraban).
May the suns of his good-guidance-giving do not cease to shine brilliantly (sati`atan) on the
horizon! And may the people benefit from religious exercises that he [prescribed] (riyadi
ifadatihi) abundantly (ra‟i`atan)!
Allah is the only one to turn for help (musta`an) and it is on Him that we depend (tuklan).

3. Minha 1
The Attraction and the Wayfaring
In the vision that is in this chapter, the Mujaddid describes his mystic visions regarding his
wayfaring along his sufi path. The Great Mujaddid writes about how he started his sufi training
in the Naqshbandi tariqa from Khwaja Baqibillah.
When I had experienced the desire for this path, divine grace (`inaya) made me reach one among
the caliphs (khalifa) of the family of the Hazrat Khwajas (hadrat-i khwajaha) (qs) {XE “Khwajegan” f
“names”} [or the Naqshbandi masters]. I learned the tariqa of these masters from him [i.e. Khwaja
Baqibillah]XE "Baqibillah, Khwaja" and tenaciously clung to his companionship (suhbat).
Khawajas, khwajegan:
tariqa, caliph (khalifa):
Companionship (suhbat): it means to be around a master and receiving energy from him.
Attaining companionship of the teacher is especially critical for students in the Naqshbandi
tariqa. For this Naqshbandi-Mujaddidi tariqa is the sunna tariqa ― it strictly follows the sunna.
Companions of the Prophet are the greater than the greatest friends of Allah (awlia’) and they
realized their sublime station only via the companionship of the Prophet. Through the bondage of
love and affection they nurtured with the prophet, they attained energy and blessings abundantly.
In the same way, the aspirants in the Naqshbandi tariqa attain all the benefit that they receive via
the companionship of their teacher.
Now the Mujaddid starts to describe his initial sufi journeys (sa‟ir).
Journey (sing. sa‟ir, pl. sa‟irat): define
First, he attains the Naqshbandi attraction.
Through the blessing of the face-turning (barakat-i tawajjuh-i) of that master, I attained the
attraction (jadhdhba) from God that the Khwajas [or the Naqshbandi masters experienced and
instituted in their tariqa] (jadhdhba‟i khwajaha). [That attraction] rose up to the attribute of
qayyumiyat on the station of annihilation (keh dar sifat-i qayyumiyat az jaht-i istihlak mikhizad).
And I drank the elixir to my satisfaction from this [Naqshbandi] tariqa where the end has been
inserted in the beginning. When I realized this [Naqshbandi] attraction, my wayfaring (suluk)
came to a conclusion (qarar).
Face-turning (tawajjuh):
attraction (jadhdhba) and wayfaring (suluk):
qayyumiyat:
dar sifat-i qayyumiyat az jaht-i istihlak:
indiraj-i nihayat fi ‘l-bidayat: lit. “insertion of the end in the beginning”, a unique feature of the
Naqshbandi tariqa is
that the end has been inserted in the beginning. In the other tariqas, suluk comes before
jadhdhba. Here, suluk means ??????
In contrast, in the Naqshbandi tariqa, jadhdhba comes before suluk.
?????????

4. Second, the Mujaddid reaches the end of his road by the spiritual assistance from Hazrat Ali.
That is, the Mujaddid ascends upto the point that was his own origin of entification (mabda’-i
ta`ayyun).
By the spiritual nurturing (tarbiyat-i ruhaniyat) of [Hazrat Ali] the conquering lion of Allah (may
Allah brighten his face), I reached the end i.e. upto the divine name that is my lord [or my origin
of entification, mabda’-i ta`ayyun].
lord, origin of entification (mabda’-i ta`ayyun):
Third, the Mujaddid ascends to the Muhammadan reality.
From that name, I ascended to (`uruj) [the station of] “supreme receptivity” (qabiliyat-i ula),
which is another name for the Muhammadan reality (haqiqat-i muhammadi) ( ). [And I
ascended there] by the spiritual assistance from Hazrat Khwaja [Bahauddin] Naqshband (qs). {XE
“Naqshbandd, Khwaja Bahauddin” f “names”}
Fourth, the Mujaddid soars above the station of Muhammadan reality by the intermediation of
Hazrat Umar Faruq.
From that place, I soared (isti`la) above that [supreme] receptivity (qabiliyat) by [the spiritual
assistance from] the “master craftsman of spirituality” (dastgir-i ruhaniyat) Hazrat [Umar] Faruq
(daad).
Fifth, the Mujaddid reaches to the station of the Muhammadan poles by the spiritual
intermediation of the Prophet Hazrat Muhammad (sin) and Khwaja Alauddin Attar.
And threreon, [I ascended] to a station that is above that [older station of supreme] receptivity
(qabiliyat).
And he learns that this new station, which is more beautiful than the older station of supreme
receptivity, is the gist or undifferentiation (ijmal) of the older station of supreme receptivity.
Indeed [I found that] that [previous station of supreme] receptivity had been a differentiation of
this [new higher] station [where I am now, which is right above the older station of supreme
receptivity]. And that [new higher] station was more beautiful than that [older lower station of
supreme receptivity.] (an qabiliyat ka „l-tafsil ast ― mar an maqam ra ― va an maqam ajmal-i
ust).
And the Mujaddid learns that the name of this new station is the station of the Muhammadan
poles.
That [new] station [that is right above the station of supreme receptivity] is the station of the
Muhammadan poles (aqtab-i muhammadiya). I progressed (taraqqi) by the spiritual nurturing
(be-tarbiyat-i ruhaniyat) from [Hazrat Muhammad] the seal of the messengers (salam). And
while arriving (be-waqt-i wusul) on this station, I received the spiritual assistance (madad az
ruhaniyat) of Hazrat Khwaja Alauddin Attar {XE “Attar, Khwaja Alauddin” f “names”} who was a caliph of Hazrat
Khwaja Naqshband (qs) {XE “Naqshband, Khwaja Bahauddin” f “names”} and the pole of good-guidance-giving
(qutb-i irshad) [of his time].
This station is the highest point that to which the poles ascend. The circle of shadow (da‟ira-i
zilliyat) ends after having reached this very station. [And right above it lies the circle of
prototypeness, the realm of God].
Peace to them who follow guidance! Wa ‘l-salamu `ala man ittaba`a ‘l-huda!
Pole (sing. qutb, pl. aqtab): Pole is a highly exalted friend of God who is the source of energy
and blessings in his locality. The Mujaddid follows Ibn Arabi in his concept of the pole. In the
Maktubat, he quotes Ibn Arabi to say that there is a pole in most cities and locality. It is through
the intermediation of the poles that all guidance and good-instruction-giving continues. The head

5. of all the poles of the world is the pole of good-instruction-giving (qutb-i irshad), he is concerned
with the spread of religious guidance to the people of the world. Lower in rank is the pole of
worldly activities (qutb-i madar) who is concerned with the worldly matters like determining
who will wield political power, what would be the state of the economy etc. Under them, there
are many other poles doing the work.
Solitary (sing. fard, pl. afrad) refers to highly gifted Sufis who attain the ultimate nearness of
God. Their eyes are focused towards God only, not at all towards the creation. They are called
solitaries as they are not under any pole (qutb), instead they receive the energy and blessings
directly from God without any pole‟s intermediation.
Sixth, the Mujaddid comments on the next station which is the station of the prototype
commingled with the shadow. Only solitaries and a few elect poles who are companions to the
solitaries may enter here.
After then starts the station of [that which is the] pure prototype or the commingling of [the
prototype and] the shadow (asl-i khalis ya mumtazaj be-zill).
It is the solitaries (afrad) who deserve to attain this felicity.
However, some of the poles (aqtab) ascend (`uruj) to this commingled station (maqam-i
mumtazaj) as a result of the companionship (musuhabat) of the solitaries (afrad). And they
observe (nazir) the prototype commingled with the shadow.
Nevertheless, only the solitaries may reach the pure prototype (asl-i khalis) or [even proceed far
enough so that they are able to] observe that [pure prototype] and differentiate (tafawat) between
its degrees (darajat). [Even those few elect poles who proceed far enough so that they may
observe the prototype commingled with the shadow, even those elect poles may not proceed to
this station and so they may not observe the pure prototype.]
This is the bounty of Allah. He gives whomever whatsoever He pleases! And Allah possesses
magnificent bounties! (Dhalika fadlu ‘llahi yu’tihi mayyasha’u wa ‘Llahu dhu ‘l-fadli ‘l-`azim.)
(Koran 62:4)
While still on the earlier station of the Muhammadan poles, the Mujaddid had also received the
post of the pole of good-instruction-giving from Prophet Muhammad.
When I had reached (usul) the station, which is the station of the poles (maqam-i aqtab), [Pophet
Muhammad,] master of the religion and the world (salam) graced me with the ceremonial robe
(khil`at) of the pole of good-instruction-giving (qutb-i irshad) and honored (sarfaraz) me with
this post.
And the Mujaddid was granted the state of Prophet Muhammad. (peace)
After that, by divine grace (SWT), I was included in his state [i.e. I shared the same benediction
that were being given to the Prophet Muhammad].
The Mujaddid traverses many lofty stations and finally reached the station of the prototype
commingled with the shadows.
And from that place, I turned my face upwards [and progressed even higher]. And one time, I
reached the prototype that was commingled [with the shadows]. And I attained a kind of
annihilation and a kind of abidingness (fana‟-i va baqa‟-i) there [on this station] like it happened
in the previous station
Seventh, the Mujaddid is elevated to the prototype station.
From that place, I was granted elevation to the prototype (asl) stations.
Eighth, the Mujaddid reaches the loftiest station which is the station of the prototype of the
prototype.

6. And [finally] I reached the prototype of the prototype (asl al-asl). In this last ascent (`uruj-i
akhir), which is the ascent to the prototype stations, I had the spiritual assistance (madad az
ruhaniyat) from Hazrat the Great Succour [Ghauth „l-`Azam] Muhyiyuddin Shaykh Abdul Qadir
[Jilani] (qs). By his miraculous powers (be-quwwat-i tasarruf), he made me traverse this station.
[Finally, he] took me to the prototype of the prototypes.
Then the Mujaddid started his descent back to the earthly realm.
And then he brought me back again at the prototype (asl al-asl va asl gardanidand). From that
place, I was brought back to the world. As a result, all the [previous] stations started coming
back.
Stages of the ascent of the Mujaddid
Stage what the Mujaddid experienced on that stage By whose spiritual
intermediation?
1 attains the Naqshbandi attraction Khwaja Baqibillah
2 reaches the end of the Mujaddid‟s path upto the divine
name, which is his origin of entification
Hazrat Ali
3 reaches the supreme receptivity or the Muhammadan
reality
Khwaja Bahauddin
Naqshband
4 soars above the Muhammadan reality Hazrat Umar Faruq
5 reaches the station of the Muhammadan poles, which is
the last station of shadowness
AND
Prophet Muhammad grants the Mujaddid the post of
the pole of good-instruction-giving
Hazrat Muhammad, Khwaja
`Alauddin Attar
6 reaches the station of the solitaries where prototype is
commingled with the shadow; some poles may ascend
here due to their companionship of the solitaries
7 reaches the prototype (that is exclusive to the
solitaries)
Hazrat Ghauth-i A`zam
Muhyi „l-din Shaykh `Abdu
„l-Qadir Jilani
8 reaches the prototype of the prototype (that is also
exclusive to the solitaries)
as above
page 5 p 2 l 9
The Transmission of Solitariness
The Mujaddid describes the account of him attaining a supremely sublime transmission called
the transmission of solitariness (nisbat-i fardiyat) that is unique to the solitaries (afrad).
From my father, I attained the transmission of solitariness, nisbat-i fardiyat, which is specific to
the [station of the] last ascent (`uruj). My father in turn had attained it from an exalted man
(`aziz) [Qadri sufi saint Hazrat Shah Kamal Kaithali (qs)] who possessed powerful attraction
(jadhdhba) and was famous for his miracles (khawa‟riq). However, due to my own weak
perception (basirat) and a weak display of that transmission, I did not discover that transmission
before I had completed the waystations of the wayfaring (manazil-i suluk) [and had attained an

7. initial level of perfection on the sufi path]. Indeed, I even did not at all know that I had that
[transmission of solitariness].
Shah Kamal Kaithali: Qadri sufi saint from Kaithal which was in the vicinity of Sirhind. He
experienced strong attraction (jadhdhba) and he often used to roam around that area in an
intoxicated (madhdhub) state. He was the sufi teacher of the Mujaddid‟s father in the Qadri
tariqa, and the Mujaddid in turn received his Qadri transmission (nisbat) from his father.
And the Mujaddid receives the capability to perform supererogatory prayers from his father.
And also, I attained the capability of performing supererogatory worship (tawfiq-i `ibadat-i
nafila), specificaly the ordination (ijazat) to perform supererogatory prayers (salawatin nafila),
by the assistance from my father [Shaykh Abdul Ahad (qs)]. And my esteemed father attained
this felicity [of performing supererogatory worship] from his own shaykh [Hazrat Shaykh Abdul
Quddus Ganguhi (qs)], who was in the Chishti silsila.
Note: The Mujaddid‟s father was Shaykh Abdul Ahad. His shaykh in the Chishti silsila was
Hazrat Shaykh Abdul Quddus Ganguhi (ra). It was from Hazrat Adbul Quddus who gave Hazrat
Abdul Ahad the ordination (ijazat) to perform supererogatory prayers.
Ordination (ijazat): Its sufi meaning is that when the disciple is given a formal permission or
ordination from a master, that establishes a channel via which energy transmits from the master
to the disciple. That is, Hazrat Mujaddid was ordained, he started to receive energy in his
supererogatory prayers though the intermediation of his father and his teachers.
Other-worldly Knowledge
page 6 para 2
The Mujaddid gives an account of his receiving other-worldly or God-given knowledge. First,
he was receiving that knowledge via the spiritual medium of Hazrat Khidr.
Also, I attained other-worldly knowledge (`ulum-i ladunni) via the spirituality (ruhaniyat) [or
spiritual assistance or medium] of Hazrat Khidr (slm). However, [it was only] until the time that
I passed the station of the poles (aqtab) [that I was attaining knowledge via that method.]
Second, after he ascended beyond the station of the poles, the Mujaddid started to receive
knowledge from God spontaneously within himself without any intermediation.
Afterwards, I crossed over (`ubur) that station and progressed (taraqqiyat) to exalted stations
[that are even higher]. Then I started to attain knowledge through myself (haqiqat-i khod)
[spontaneously]. Or I started to attain knowledge [spontaneously] within myself, by myself, from
myself (dar khod, be-khod, az khod). Then I strongly continued to attain knowledge
spontaneously. [lit., nothing else had an opportunity to come in-between.]
The Descent
page 6 para 3
The Mujaddid describes his descent from Allah back to the world of empirical things (`alam-i
khalq). He crossed over the stations of the imams or founders of the other sufi silsilas and they
gave the Mujaddid the gists of their own transmissions. That confirms the Mujaddidi belief that
the Mujaddidi transmission includes the transmissions of all the other tariqas.
Also, during the time of the descent (nuzul), which is known as the „journey from Allah into
Allah (sayr `ani-„Llah bi-„Llah), I crossed over the stations of the shaykhs of the other silsilas
and I acquired abundant shares from all the stations. The shaykhs of those stations promoted and

8. helped me. And they granted me portions (nasibi arzan dashtan) from the gists of their own
transmissions (khulasa-ha-i nisbat-i khish).
First, the Mujaddid traverses the Chishti station.
First, I crossed over the station of the great ones (akabir) of the Chishti tariqa (qs) and attained an
abundant share from that station. I earned through, among these great shaykhs, through the
spirituality (ruhaniyat) [meaning spiritual energy or fayd] of Hazrat Khwaja Qutbuddin
[Bakhtiyar Kaki] (ra) more than through the others. The truth is that he has a high standing in
that station. And he is the leader of that station.
Second, the Mujaddid traverses the Qubrawi station.
Second, I traversed the stations of the great ones (akabir) of the Qubrawi tariqa (qs).
The Mujaddid explains the inter-relationship between the Chishti and Qubrawi stations.
With respect to the ascent (`uruj), both of these two, [Chishti and Qubrawi] stations, are equal.
However, during the time of the descent (nuzul) from above, that [Qubrawi] station is on the
right side of the royal road (shahi rah). And the first station [which is the Chishti station] is on
the left side of that straight path (sirat-i mustaqim).
And he explains the mystery of the royal road that stands between these two stations. Only poles
may travel on this royal road while the solitaries have a different road to travel.
And this royal road is such a road via which some of the great poles of good-instruction-giving
(qutb-i irshad) go to the station of solitariness (fardiyat) and reach the end of the ends (nihayat „l-
nihaya). The path of the solitaries (afrad) is different [than that royal road].
None but a pole may traverse on this path [which is the royal road, also called the staright path].
This station [of solitariness] is between the station of the attributes and this royal road.
During the ascent, both of these stations are equal but during the descent, the Qubrawi station is
on the right side of this royal road while the Chishti station is on the left.
It is like that it [this royal road] is the isthmus (barzakh) between these two stations [the Chishti
and the Qubrawi stations], and it profits [by receiving energy and blessing, fayd va barakat] from
both two sides.
And the first station [that is the Chishti station] is on the other side of that royal road, that
[Chishti station] has only a weak relationship (munasibat) with the [station of the] attributes.
Third, the Mujaddid traverses the Suhrawardi station.
After that, I crossed over the stations of the great ones of the Suhrawardi tariqa whose leader was
Shaykh Shihabuddin [Suhrawardi] (qs). This station is bright with the light of following the
sunna and adorned by the light of witnessing (mushahida) that what is beyond of the beyond
(fawqa „l-fawqa).
Having the good fortune of being able to [perform supererogatory] worship is associated with
that station. There are some wayfarers (salik) who have not yet reached [this Suhrawardi station]
but are absorbed in supererogatory worship, and they find comfort in that [supererogatory
worship]. Even they attain a share of that [Suhrawardi] station due to their relationship with this
station [which they have created by performing supererogatory worship which is a primary
characteristic of the Suhrawirdiya tariqa.]
Truly, supererogatory worship is appropriate for [those sufis who have reached] that
[Suhrawardi] station. The others [who perform supererogatory worship but did not reach the
Suhrawardi station] ― regardless of whether they are beginners (mubtadi) or those who have
completed their sufi path and reached the end (muntahi) ― [attain a share of this Suhrawardi
station] due to their relationship with this station [which they have created by performing
supererogatory worship.]

9. That [Suhrawardi] station is really amazing! Those lights (nuraniyat) that are witnessed on this
station cannot be found on the other stations. As they perfectly follow [the sunna of the Prophet
Muhammad who is] the “greatest honor” (`azim al-shan), the shaykhs of this [Suhrawardi]
station are highly honored; and they were honored by the sufi shaykhs of the other tariqas of that
time[1]. And the Suhrawardi masters attained a high level on this Suhrawardi station ― a level so
high that the sufi shaykhs of the other tariqas did not attain that high level on their tariqa‟s
stations, even when the their tariqa‟s stations were higher stations in their ascents (`uruj).[2]
Fourth, the Mujaddid descends to the station of attraction.
Then I descended onto the station of attraction (jadhdhba). This station brings together (jami`)
stations of countless attractions (jami`i maqamat-i jadhdhbat).
Fifth, the Mujaddid descends to the lowest station, which is the station of the heart or all-
comprehensive reality.
From there, I descended even lower. The end of the levels (maratib) of descent is the station of
the heart, which is the all-comprehensive reality (haqiqat-i jami`a). The responsibility of good-
instruction-giving and perfection-giving (irshad va takmil) is related to the descent to this station.
[At last,] I descended to this station.
Mujaddid‟s Descent
Stage Where does he descend to
1 Station of the Chishti great ones
2 Station of the Qubrawi great ones
3 Station of the Suhrawardi great ones
4 Station of attraction
5 Station of the heart or all-comprehensive reality
Now having made his final descent, the Mujaddid ascends again, he ascends to an even higher
place than he ascended the last time, but this time he becomes stable.
Before I became stable (tamkin) on this station, I ascended (`uruj) [again]. This time I left the
prototype (asl) behind me just as I left the shadow (zill) behind me. In this ascent (`uruj) ―
which took place on the station of the heart ― I attained stability (tamkin).
Mujaddid‟s Final Ascent After the Descent
Stage where does he ascend to
Final Above and beyond the prototype stations (i.e.
the station of the prototype and the station of
the prototype of the prototype)
It mabe useful hereo describe the
Sufi Journeys
Sequence Type of Journey
1 (initial) ascent towards God
2 (middle) descent to the created beings
3 (final) Final ascent towards God

10. Minha 2
The Pole of Good-instruction-giving
The Mujaddid describes a supreme type of pole of good-instruction-giving (qutb-i irshad) i.e. a
pole of good-instruction-giving (qutb-i irshad) who also possesses all the perfections of
solitariness (jami` kamalat-i fardiyat).
Such a pole of good-instruction-giving (qutb-i irshad) ― who also possesses all the perfections
of solitariness (jami` kamalat-i fardiyat) ― is definitely the exalted of existence (`aziz al-wujud).
[It is only] after many (besiyar) centuries and countless (beshumar) ages that such a jewel
(gawhar-i) appears (bi-zuhur mi-ayad).
The light of his emergence (nur-i zuhur-i u) illuminates the darkened cosmos (`alam-i zulmani)
and the light of his good-instruction-giving (irshad) and good-guidance-giving towards God
(hidayat-i u) shines over (shamil) the entire cosmos.
From the expanse of the heavens (muhit-i `arsh) to the center of the earth (markaz-i farsh),
whosoever realizes well-instructedness to follow the path of God (rushd) or receives good-
guidance towards God (hidayat), faith (iman) or knowledge on God (ma`rifat), he attains them
only on the path of [that pole] (ra) and realizes benefit only from [that pole]. Without the
intermediation, (bi-twasti u) of that shaykh [who is that pole], no one can attain this felicity.
Now the Mujaddid gives an analogy to illustrate the extraordinary Godliness and good-
instruction-giving of that exalted pole.
Its analogy (mathalan) is this ― the light of his good-instruction-giving encircles the entire
world like an all-encompassing sea (darya-i muhit) and that sea seems to be frozen (munjmad)
and truly still (aslan harkat nadarad). For the aspirant who is face-turned (mutawajjuh) towards
that master and has sincerity (ikhlas) towards that master, or a aspirant towards whom that
master has the state of being face-turned (mutawajjuh-i hal) ― a small window (ruzn-i) seems to
open up (kushadeh mishod) in the heart of the aspirant during the time of the face-turning. And
on that path, according to the measure of face-turning [on part of that master] and sincere
intention (ikhlas) towards that sea [-like master on the part of the aspirant], his [the aspirant‟s]
thirst is quenched and he becomes satisfied (sirab).
The Mujaddid explains that the intermediation of that pole is essential in order to reach God.
In the same way, a person who is absorbed (mutawajjuh) in the zikr of God (ilahi) but is not
face-turned towards that exalted master because he does not know [that exalted man], not that he
denies [that exalted man] ― in such a case he will obtain the same measure of benefit from that
[exalted man]. However, [the benefit that he will receive will be] more in the first situation
[when he is attentive to that master] than in the second situation [when he is inattentive to that
master but it is because he does not know that master].
Now whosoever denies that master (bozorg) or on whom that master is dissatisfied, however
much is he absorbed in the zikr of God (SWT), still he will be deprived (mahrum) of the reality
of well-instructedness (rushd) and well-guidedness (hidayat). Likewise, that denial of that master
will form barriers (sadd) on his path of receiving energy (fayd). Even when that exalted man
does not wish him not to receive any benefit (ifada) or does not intend (qasd) him harm (dar), he
will not have any true guidance (haqiqat-i hidayat), instead only the outer form of guidance
(surat-i rushd). Form without meaning has only little benefit.

11. The people who have sincerity (ikhlas) and love (mahabbat) for that exalted man ― even though
they may not have his face-turning (tawajjuh) and they may not be immersed in the zikr of God
(ilahi) (SWT) ― still then, because of that love and nothing but that love (mujarrad-i mahabbat),
they will receive the light of guidance (rushd, hidayat).
Peace to them who follow guidance (Wa „l-salamu `ala mani ttaba`a „l-huda).
Minha 3
The Station of Perfection-giving
The Mujaddid describes stations of perfection that lead to the “station of perfection-giving”
(maqam al-takmil).
At first, [on the first station,] the door (dar) that opened up to me had the desire to receive
(dhawq-i yaft) but not the receipt [itself]. Secondly, [on the second station], the receipt was
obtained but the desire to receive disappeared. And thirdly, [on the third station], the receipt also
disappeared in the color of the desire to receive.
And the state of the second [station, where the receipt was obtained but the desire to receive
disappeared] is the state of perfection and “arrival” onto the level (darajatu) of elect friendness
(walayat-i khassa).
And the third station [where both receipt and the desire to receive vanishes] is the station of the
completion of the perfection (maqam al-takmil) or the station of returning to the creation [i.e. the
people] for invitation (da`wat).
The sufi who has experienced attraction from God (jadhdhba) and has made the effort and
completed the step-by-step journey in the structured sufi path (suluk), only he may realize the
second or the third station. The attracted (madhdhub) who has not done the step-by-step journey
(suluk) may only realize the first station.
The previous state (hal) [which is the state of the first station] is being perfect in attraction
(jadhdhba) only.
However, when [step-by-step differentiated] wayfaring (suluk) is contained in (indamma) [the
sufi‟s journey on the sufi path] and the wayfarer (salik) completes his attainment of the states [of
the first station] then [he advances to the next step, which is] the second station and then [he
advances further to the third and the last step, which is] the third station.
However, the attracted (madhdhub) who has not done the [step-by-step detailed differentiated]
wayfaring (suluk) truly does not have any share from the states (halat) of the second or the third
station.
The Mujaddid explains that the sufi aspirant should seek to become someone who is both at
attracted-wayfarer and a wayfarer-attracted at the same time. Only then he can become both
perfect himelf and at the same time able to bring others to perfection.
Therefore he who has realized perfection [for himself] and has also attained the ability to make
others perfect (kamilu „l-mukammilu), he is an attracted-wayfarer (madhdhubu „l-saliku). Then
he is a wayfarer-attracted (saliku „l-madhdhubu). If he has not attained both of those two [states
of attracted-wayfarer and wayfarer-attracted], then he is truly neither perfect (kamil) [himself]
nor is he a perfection-giver (mukammil) [to others]. So do not become [contented by only
becoming] one among those incompetent people [who are neither perfect themselves nor can
make others perfect. But instead, you should strive to progress higher than them and become an
advanced God-realized sufi who can do both that.]

12. May peace and blessings be on our master Muhammad who is the most exalted of men and on
his pure progeny!
The Stations of Perfection
Sequence Level the station of method of
reaching
1 Low the desire to
receive (dhawq-i
yaft) but not the
receipt [itself].
jadhdhba only
2 Medium the receipt was
obtained but the
desire to receive
disappeared
perfection and
“arrival” onto the
level (darajatu)
of elect
friendness
(walayat-i
khassa).
wayfaring (suluk)
is it‟s integral
part (indamma)
and the wayfarer
(salik) completes
his attainment of
the states [and
realizes
perfection]
3 Supreme And thirdly, the
receipt also
disappeared in
the color of the
longing for
receipt (dhawq-i
yaft)
the completion of
the perfection
(maqam al-
takmil) or the
station of
returning to the
creation [i.e. the
people] for
invitation
(da`wat).
A more perfect
case of the
previous station
Minha 4
The Naqshbandi Transmission
The Mujaddid alludes to his meeting with his shaykh Khwaja Baqibillah. He attains the initial
grade of the Naqshbandi transmission or nisbat-i naqshbandi.
At the last part of the Islamic month of Rabiyu ‘l-Akhir, I met an exalted man (`aziz) who was a
caliph (khalifa) of this family of [Naqshbandi] masters. And I was honored by this event. And I
took the tariqa of these masters [from him].
And in the middle of the Islamic month of Rajab of that year, I was graced by the presence of the
Naqshbandi tariqa (hudur-i tariqa-i naqshbandi), which was on that homestead of insertion of the
end in the beginning [indiraj-i nihayat dar bidayat]. That exalted man said, “The Naqshbandi
transmission (nisbat-i naqshbandi) is a name for this presence (hudur) [of the heart].”
Now the Mujaddid is alluding to his more advanced stages, when his Naqshbandi transmission
grew to maturity.

13. After a full ten years and several months elapsed, [a new event started to happen] in the first part
of the Islamic month of Dhi ‘l-Qada. In the initial and the intermediate [periods of time in the
Mujaddid‟s initial sufi wayfaring, suluk], that end which is in the beginning (nihayati keh dar
bidayat) [meaning the Naqshbandi transmission], used to shine behind numerous veils. [And
finally, that end] pierced the veils and disclosed itself with clarity and appeared with certainty
(mutajalli gast va be-yaqin pivst).
Then the Mujaddid had a clear understanding that the matured Naqshbandi transmission is vastly
superior to his initial transmission.
How different [are the initial and final forms of the Naqshbandi transmission]! Initially it [the
Naqshbandi transmission] was an outer form (surat) and finally it became this name (ism)!
Initially it was a blurred shape (shabh) and finally it became a distinct shape (paikar)! Initially it
was a name and finally it became the one who is named (musamma)!
[Having reached this station,] the reality (haqiqat) of the action here was unveiled and the secrets
of this inter-action of this matter became clear. He who has not tasted cannot realize [man lam
yazuqu lam yadurru].
May salutations and peace be on [Prophet Muhammad] the noblest one in the human race, his
noble-hearted family and his exalted companions (wa „l- salawatu wa „l-salamu `ala sayyidi „l-
anami wa alihi „l-karami wa ashabihi „l-`izami).
Minha 5
The Granting of Blessings
A Mujaddidi belief is all adherents of this tariqa are elects of God who will be forgiven in the
day of the last judgement and enter paradise without any judgement. This incident from the life
of the Mujaddid is a source of that belief.
Spread the word about the blissful gifts (niyamat) of your Lord (Wa Amma bi-ni`mati rabbika
fahaddith). (Koran 93:11)
One day, I was sitting with my sufi brothers (yar) in a group. And I was meditating on my
defects. This condition pre-dominated me in such a degree that I found myself completely
unconnected with this situation [of being an aspirant of Allah. That is, I found myself so full of
faults that I thought that I‟m not good enough to be even a sufi aspirant of Allah.] At that
instance, the saying, "Whosoever lowers himself in order to please Allah, Allah raises his honor.
Man tawada`a liLlahi rafa`ahu ‘Llahu." ― it raised me, [the Mujaddid who is] this poor humble
man, up from this humiliating position.
Then this “calling” (nida‟) started to reverbrate in my inner realm, "I forgive you and I also
forgive everyone who, up until the day of resurrection, will gain access (tawassul) to Me through
you, be it with intermediarie(s) in-between or without. Ghafartu laka wa li-man tawassalabika
ilayya bi-wasitatin aw bi-ghayri wasitatin ila yawmi ‘l-qiyamati." This meaning started to
reverbrate again and again until I no longer doubted [that it was an inspiration from God.]
Praise be on Exalted Allah for this! This [gift] is plentiful and pleasant! It is blessed itself and it
blesses the recipient! Allah! Send peace and blessings on Your messenger and our master
Muhammad and his progeny. At last, I was ordered [by God via ilham, inspiration] to disclose
this incident.
If the emperor comes to the door of the old woman
Khwaja! Don't pull out your moustache [in anger!]

14. Agar padishah bar dar-i pir-i zan
bi-yayad to-i khajeh sablat nakun
Verily your Lord is very forgiving. [Inna rabbaka wasi`u „l-maghfirati] (Koran 53:32)
Minha 6
Journey towards Allah
The Mujaddid describes his journey towards Allah or sayr ila ‘llah.
explain origin of entification??????/
Journey towards Allah (sayr ila „llah) is the name for the journey (sayr) upto that name (ism)
among all the names (asma) of God (ilahi), which is the origin of entification (mabda’-i
ta`ayyun) for that wayfarer (salik).
Journey in Allah (sayr fi „llah) is the name for the journey (sayr) in that name (ism) of Allah,
which ends in the one-in-number person of God (hadrati „l-dhati „l-ahadiyat) who is beyond
(mujarrad) even a hint of the names, attributes, modes and crossing-overs (i`tibari „l-asma‟i wa
„l-sifati wa „l-shuyuni wa „l-i`tibarati).
This explanation will be correct only then when the blessed name (ism) Allah will refer to that
level of Necessaryness (wujub) that will bring together (mustajam`) the names and the attributes
(asma va sifat). However, if the blessed name (ism-i mubarak) Allah refers only to the pure
person (dhat-i bahat) then the journey in Allah (sayr fi-Llah) will be considered to be within the
journey towards Allah in Allah (sayr illaLlah bi-„Llah).
Journey from Allah in Allah
And he also describes his journey from Allah in Allah, sayr `aniLlah bi-‘Llah.
This journey [i.e. the journey from Allah in Allah, sayr `ani-‘Llah bi-‘Llah] is within the pure
person (dhat-i bahat), and so it cannot be conceived in the end-point of the end of the ends
(nuqta‟i nihayat al-nihayat). After reaching that endpoint (nuqta‟), [the sufi] does not stop there.
Instead, he returns to the cosmos (`alam). So [this journey] is called the journey from Allah in
Allah , sayr `ani ‘Llah bi-‘Llah. This [is such a deep] knowledge (ma`rifat) that it is reserved
who have “arrived on” the end of the ends. Except for me, no friend (wali) of Allah has spoken
on this knowledge.
Allah elects for Himself whomever He wants. All praise belongs to Allah who is the lord of the
world. Allah give peace and blessings to the most exalted prophet (sayyidu „l-mursalin)
Muhammad and his entire progeny..
Pure person (dhat-i bahat): This term refers to the “person” (dhat) of Allah devoid of any
attributes (sifat). In the Mujaddidi tariqa, we concentrate on the person of Allah, instead of any
of His attributes.
Minha 7
The Perfection of Friendness
The Mujaddid describes the five degrees on the station of the perfection of the friendness (sayr-i
kamalat-i walayat).

15. In the journey (sayr) on the [station of] perfection of friendness (sayr-i kamalat-i walayat), there
are different steps (aqdam). There are many who have the preparedness (isti`dad) to attain only
one degree (darajat) from the many degrees of friendness (walayat). There are some who have
the preparedness to attain two degrees. And another group has the preparedness for three
degrees. Yet another group has the receptivity (qabiliyat) for four degrees. Still, there are some
who are prepared (musta`id) for five degrees but they are few in number.
Of these five degrees, attaining the first degree is related to the self-disclosure of the acts (tajalli-
i af'al). The second degree depends on the self-disclosure of the attributes (tajalli-i sifat). The
other three degrees are related to the self-disclosures of the person (tajalliyat-i dhatiya) which
has many degrees.
Many of my compatriots in the path are related to the third degree, among the previously-
mentioned degrees. And a few are related to the fourth degree. Even fewer are related to the fifth
degree and that is the last one of the degrees of friendness (darajat-i walayat).
The perfection that I declare to possess (mu`tabir) is beyond these degrees. After the time of the
honored companions (sahaba-i qiram) (daad), this perfection (kamalat) has not been manifested.
And that perfection is beyond the perfections of attraction and progression (jadhdhba va suluk).
Allah willing! In the future, this perfection (kamalat) will be manifested in Hazrat Imam Mahdi.
Allah gives peace and blessings to Prophet Muhammad who is the best of creation.
The Degrees of Friendness
Degree That to which that degree of
friendness is related
Who has this degree
1 self-disclosure of the acts Many
2 self-disclosure of the
attributes
some
3 self-disclosure of the person Few
4 As above Fewer
5 As above even fewer
Beyond all
degrees
In the past, the companions, at that time the
Mujaddid and in the future Imam Mahdi
Preparedness and receptivity: Preparedness (isti`dad) refers to the ability of something or
“preparedness” to realize advancement on the path of God-realization. The related term
receptivity (qabiliyat) refers to the ability of something to “receive” advancement.
Minha 8
The Perfection of the Descent
The Mujaddid explains that the higher the sufi ascends in his ascent to God, the lower he
descends in his descent back to the created realm. Sufi‟s journey in his path of God-realization
has two segments:
1. the sufis ascent towards God (`uruj)
2. the sufi‟s descent from God back to the created realm (nuzul)

16. Ascent is where the sufi wayfarer ascends towards God in his quest for God-realization. And
descent is when the sufi descends to humanity in order to guide them towards God.
During the time of the [the sufi‟s descent or nuzul, which is his] return backward (ruju`-i
qahqari), [from Allah,] he [the sufi] who has arrived on (waslan-i) the end of the end, descends to
the ultimate limit [i.e. the lowest point] of the low points (sufl-i ghayat). And when he descends
to the ultimate limit of the ultimate limits (ghayat al-ghayat) [or the lowest of the low points], he
confirms that he has “arrived on” the end of the end.
When the sufi indeed reaches the lowest of the low points i.e. the end of the ends (nihayat al-
nihayat), he no longer employs miracles at all. Instead, he employs worldly means exclusively.
In the Maktubat-i Imam-i Rabbani, the Mujaddid explains that the reason the Great Succour
Abdul-qadir Jilani showed so many miracles is that because in his descent (nuzul), he only
descended upto the subtle center of spirit (ruh), instead of the heart.
When this descent (nuzul) with this distinction (khususiyat) takes place [i.e. when the sufi
descends to the lowest of the low points], the returned person (sahib-i ruju`), in all his totality
(bi-kulliyat-i khod) turns his face towards the world of occasions (`alam-i asbab). It is not that a
part of [the returned person] is face-turned (mutawajjuh) towards Being of Haqq (SWT) and
another part is face-turned towards the creation (khalq). [Instead, the returned person turns his
face totally towards the created things, exclusively employs them as worldly occasions and do
not at all expect miracles to take place.] Indeed, [if he would employ miracles instead of worldly
occasions] that would be a sign that he has failed to arrive on the end of the end (nihayat al-
nihayat) and to descend to the lowest point of the low points (ghayat al-ghayat).
The Mujaddid now explains a mystery on prayer (salat) and the subtle centers. During prayer, the
subtle centers of the worshipper are face-turned towards God. For the obligatory (fard) or sunna
salat, it is all the six subtle centers of the sufi, or during the supererogatory prayer, it is the super-
arcanum (akhfa) that is face-turned. When he finishes the prayer, those subtle centers turn their
faces towards the created things.
This is the summary of this chapter: “Prayer is the station from where the person of faith ascends
in his heavenly ascension (ma`arij). And at the time of the performance of the prayer (namaz),
the subtle centers (lata‟if) of the returned sufi (sahib-i ruju`) [who has completed his journey to
Allah (sayr fi ‘l-Lah) and then completed his return to the creation (??????????) to give them
guidance] are deeply face-turned (tawajjuh-i khwass) towards the holy person of God (SWT).
And it ends when he comes out of the prayer. As soon as he finishes his prayer (salat), he
becomes totally face-turned (mutawajjah) towards the created things. However, when he
performs an obligatory (fardh) or sunna prayer, his six subtle centers (lata‟if-i sitta) becomes
face-turned (mutawajjah) towards the holy person of God (SWT). And when he performs a
supererogatory (nawafil) prayer, only the most subtle (altaf) of these subtle centers [i.e. the
super-arcanum or akhfa center] (lata‟if) is face-turned.”
Now the Mujaddid verifies that knowledge of his by the Hadith and sufi experiences.
There is a hadith, For me, there is an appointed time with Allah. [Li ma`a „Llahu waqtun.] That
may refer to this special time (waqt-i khass) that is special for prayer. There is another hadith in
line with this. The coolness of my eyes is in my prayer. [Qurratu `aini fi „l-salati]. Additionally,
true unveiling (kashf-i sahih) and clear inspiration (ilham-i sarih) also prove it.
The above idea is a unique knowledge that the Mujaddid received. And this knowledge
synthesizes two types of knowledge ― sufi direct experiential knowledge and knowledge
attained through the Koran and the Hadith Literature.

17. This knowledge (ma`rifat) is a knowledge that was uniquely given to me. The sufi masters has
recognized that this exalted knowledge (kamal) synthesizes (jam`a) the [knowledge that is
attained by the] two sides (tawajjhain), [one side is the inner knowledge i.e. sufi direct
experiential knowledge and the other side is the outer knowledge or the knowledge attained
through the Koran and the hadith literature.]
The Mujaddid wrote in the Maktubat that he has been made a sila’, i.e. a connector. One
interpretation of this esoteric saying could be that he was the connector between the inner
esoteric knowledge and the outer knowledge of the Koran and hadith.
Everything returns to Exalted Allah! Peace towards them who follow good-guidance (huda) and
take up on following [Prophet Muhammad] the Chosen, on whom and on whose progeny be the
most complete and the most perfect salutation and peace.
Minha 9
Witnessing
The Mujaddid describes his witnessing of Allah. Many sufi Shaykhs claim to have witnessed
Allah and written about this witnessing.
The sufi masters (mashaykh) have said, “After they have „arrived‟ on the level of friendness, the
people of Allah „witness‟ (mushahada) in the interior (dar anfas) [i.e. they see Allah located
inside their bodies].”
However, the Mujaddid comments that that alleged witnessing has not been the true witnessing
of Allah.
The external witnessings (mushahada-i afaqi), [i.e. that what the sufi sees] on his journey
towards Allah (sayr ila Allah) [outside of himself], should not be counted.
That what has been unveiled to me and made known is this, “That witnessing is not really the
witnessing of the reality of Exalted Haqq.”
Allah is unqualifiable. So how can he be seen in this world which is qualifiable? Indeed, He is
transcendant.
He (SWT) is “without what manner, bi-chun” and “without how, bi-cheguneh”. And He cannot
[be seen] in the mirror of the how or chun. Then [how can He be seen] in the mirror of the
external world (afaq) or the internal world (anfas)? He (SWT) is neither within (dakhil) the
cosmos nor outside (kharij) of it, and He is neither conjoined (ittisal) with the cosmos nor
disjoined (munfasil) with the cosmos.
14, 8
In the same way, the witnessing or vision of God will also be a transcendant experience. That‟s
why the ulama have decided that the beatific vision of God that the faithful will see in the last
world will also be a transcendent, unqualifiable experience.
Similarly, the witnessing or vision (shuhud va ri‟wayat) of Him (SWT) is neither in (dar) the
world nor outside (kharij) the world; neither conjoined (ittisal) with the world not disjoined
(infisal) with the world. That is why [the ulama] have said that the vision of [God in] the last
world will be `without how‟ (bi la kayf) ― beyond the intellect or imagination of the created
beings (`aql va wahm-i kharij).
The Mujaddid alludes that he has received a type of the beautific vision of Allah in this world
that very few friends of God have seen. That vision was also seen by the companions in the past

18. and it will be seen by Imam Mahdi in the future as well. And he is describing that first-hand
experience in this writing.
[However, Almighty Allah] has unveiled this mystery (sirr) [of the vision of God] to the elect of
the elect in this world It may be noted that that vision [of Allah that his elect sees in this world]
is not like the vision (ri’wayat nist kal-ri’wayat ast) [which all the faithful will see in the last
world]. This [which is seeing Allah in this world] is a great felicity. Very few people after the era
of the blessed companions (daad) have been made felicitous by this felicity.
Now this narration [about witnessing that is in this chapter] may be considered far-fetched today
and most people will not accept it. However, even then I am revealing this sublime felicity
regardless of whether short-sighted people accept it or not. In the future, this transmission
(nisbat) with such uniqueness (khususiyat) will appear in Hazrat Mahdi (daad).
May Almighty Allah will peace on them who follow good-guidance. And follow the Chosen One
[who is Prophet Muhammad]. Allah give him and his progeny and his noble companions peace
and benediction.
Minha 10
How to Train in the Sufi Path
The Mujaddid instructs a sufi teacher how he should train aspirants on the sufi path. The
aspirant should perform a set of istikhara prayers seeking divine guidance, and if he does not
receive a negative signal only then his training may be started.
When an aspirant (talib) comes to a [sufi] shaykh, the shaykh should suggest him to perform
istikhara, prayers seeking divine guidance. The aspirant should repeat the istikhara three to seven
times. After the set of istikharas, if the aspirant does not show any sort of hesitation
(tadhbadhbi), his [training] may be started.
First, the sufi aspirant should be taught to repent.
First, he should be taught the proper way to seek repentance (tariq-i tawba) and he should be
instructed to offer two cycles (raka`at) of prayer of repentance (namaz-i tawba). It is because
without the acceptance of repentance (tawba), setting feet on this path does not yield any result.
However, [for te initial time], he should consider a brief repentance (tawba bi-qadr-i ijmal)
sufficient and leave full (tafsil) repentance for the future days. It‟s because in these times man
has little aspiration (himam). And so, if people are prescribed to attain a full repentance (tawba)
initially, then that is bound to take a long time.
Second, the sufi master should instruct the aspirant in that specific tariqa among all the sufi
tariqas that is most appropriate for that aspirant.
After that, the aspirant should be instructed (ta`alim) in that tariqa which is suitable (munasib) to
his preparedness (isti`dad). And he should be given (talqin) that type of zikr that seems gentle
(mula‟im) for his receptivity (qabiliyat). And he should give him face-turnings and his state (hal)
should be observed.
There are many different sufi tariqas, e.g. Qadri, Qadri Mujaddidi, Chishti Nizami, Chishti Sabri,
Suhrawirdi, archaic Naqshbandi, Naqshbandi Mujaddidi and so on. A specific tariqa may be
appropriate for some, and inappropriate for others. For example, one loves loud zikr and singing,
then he may follow the Chishti tariqa. On the other hand, one loves to follow the sunna strictly
and stay away from all deviation, and then he may follow the Naqshbandi tariqa.
Third, the master should exhort the aspirant to follow the Koran and the sunna.

19. And he should be taught the manners (adab) and rules (shara‟it) of this path. He should be
exhorted to follow the Book, the Sunna and the foot-marks of the pious predecessors (athar-i
salf-i salihin). You should know that it is impossible to reach the destination without this
emulation (mutaba`at) [of the prophet and the pious predecessors, the salaf].
Fourth, the teacher should tell the aspirant that all dreams and mystic experiences that violate the
sunna is false.
[The shaykh] should notify [the aspirant] that if he [the aspirant] has any unveiling or mystic
visions (kushuf va waqa‟i`) which diverges from the sunna even by the breadth of a hair then he
not consider it. Instead, he [the aspirant] should seek forgiveness (mustagfir) [from God for
experiencing such a deviant unveiling or vision.]
Fifth, the teacher should advise the aspirant to follow the beliefs of the mainstream Sunni
community.
At the same time, you should give him religious advice (nasihat) so that he rectifies (durust) his
creed (`aqida) according to the established tenets of the saved sect (firqa‟i najiya) [i.e. the
mainstream Sunni community].
Sixth, the teacher should teach the aspirant the sharia and encourage him to practice it. The
Mujaddid believes that belief and practice, both are pre-requisites for God-realization.
And you should hold it necessary to teach him the rules of religious law (ahkam-i fiqhiya) and
emphasize practicing (`aml) that what is incumbent [on him] as per that science. It is because
without the two wings of belief (i`tiqad) and practice (`aml), it is not possible to fly (tiran) on
this [sufi] path (rah) [of God-realization].
Seventh, the teacher should exhort the aspirant to eat only lawful food.
Additionally, you should consider it a good deed (mar`a) to be cautious (ihtiyat) of even a
mouthful of forbidden (muharram) or suspicious (mushtaba) [food.] He should not eat whatever
he finds or from wherever he finds it, until that food has been proven to be sound (durust)
according to the criterion of the shining sharia [that is discussed] in this chapter.
In short, the aspirant must follow the sunna meticulously.
In short, in every matter, this noble verse should be considered, Obey whatsoever the messenger
of Allah has ordered you and stay away from whatsoever he has forbidden. (Ma atakum al-rasulu
fa-khuzuhu wa ma nahakum `anhu fa-ntahu.) (Koran 59:7]
Knowledge and Ignorance
The Mujaddid here explains why mystic visions and unveilings that some Sufis experience are
ultimately valueless. Many sufi aspirants experience many other-worldly visions and states, sees
lights and colors and realizes other-worldly knowledge. Many others do not. But when they
reach the destination, which is God-realization, none of these two groups have any superiority
over each other.
With respect to their states (halat), the aspirants can be divided into two groups:
/item Either he will have unveilings (kashf) and knowledge (ma`rifat)
/item Or he will be the ignorant and bewildered (arbab-i jahl va hayrat).
But after traversing (ti) the waystations (manazil) and raising the veils (hizb), both of these
groups “arrive on” [the same destination]. No group can claim superiority (maziyat) over the
other group in that “arrival.”
Now the Mujaddid employs an analogy to explain why these two groups have the same rank.

20. It is like when two individuals who reach the Kaaba from a distant place. One of them comes
seeing all the interesting things (tamasha) [beside the road] from that place of departure. And he
understands (danistan) those things as much as he can understand. And the other individual
comes with both of his eyes closed understanding (ittila`) nothing on the road from the place of
departure.
On the matter of arriving at the Kaaba, both individuals are equal and neither one has any
superiority (ziyadati) in this arrival over the other, although there is a great difference between
them in learning about the places on the road (manazil-i rah).
To whichever group the sufi belongs, he becomes ignorant and bewildered (jahl, hayrat) when he
realizes God. Then he realizes that he knows nothing about God and he could never know God.
However, once they have reached (rasidan) the destination, both of them definitely (dharuri)
become ignorant (jahl). It is because when one truly knows (ma`rifat) the person (dhat) of Allah,
he realizes that he knows nothing about Him and that he can never know Him (ma`rifat).
Stations of the Wayfaring
16, -7
The Mujaddid teaches us on the stations of wayfaring. Sufis consider that wayfaring consists of
progressing through ten stations. The Mujaddid explains that three types of divine self-disclosure
(tajalli) are related to these ten stations.
You should know that cutting through (qat`i) the waystations of wayfaring (manazil-i suluk)
means journeying through the ten stations. And journeying through the ten stations depends on
the three self-disclosures (tajalli), which are
item the self-disclosure of the act(s) (tajalli-i af`al)
item the self-disclosure of the attributes (tajalli-i sifat) and
item the self-disclosure of the person [of God] (tajalli-i dhati).
the three self-disclosures
self-disclosure of the acts
self-disclosure of the attributes
self-disclosure of the person
stations versus self-disclosures
the station that to which that station is
related
the first nine stations: the stations of 1. repentance (tawba) 2.
solicitude (`inayat) 3. God-wariness (wara‟) 4. abstinence (zuhd)
5. patience (sabr) 6. surrender to God (taslim) 7. contentment
(qana`at) 8. gratefulness (shukr) 9. God-reliance (tawakkul)
self-disclosure of the acts
(tajalli-i af`al), self-disclosure
of the attributes (tajalli-i
sifat)
the final tenth station of good-pleasure (ridha) self-disclosure of the person
of God (tajalli-i dhati), love
of the person of God
(mahabbat-i dhati)

21. The station of good-pleasure (ridha) is the highest of these stations and only that station needs
the self-disclosure of the person of God (SWT) (tajalli-i dhatiya) and the love of the person of
God (mahabbat-i dhatiya) to develop at all.
Except the station of good-pleasure (maqam-i ridha), all other stations is related to the self-
disclosure of acts (tajalli-i af`al) and the self-disclosure of attributes (tajalli-i sifat). And the
station of good-pleasure is related to the self-disclosure of the person of God (SWT) and the love
of the person of God (mahabbat-i dhatiya). And the necessary culmination [of good-pleasure] is
when the lover equates both pleasure and pain coming from the Beloved. Then necessarily good-
pleasure (ridha) is realized and dissatisfaction (karahat) vanishes [from the inner realm of the
sufi.]
In their final stage of development, the rest of the nine stations also need the self-disclosure of
the person of God in order to grow to the highest limit of their development. This self-disclosure
of the person is necessary to engender complete annihilation in the aspirant.
In the same way, all these stations develop to the maximum perfection (bulugh) when they
receive the self-disclosure of the person (tajalli-i dhati) [of God]. Because, complete annihilation
(fana‟-i atamm) depends on this self-disclosure (tajalli) [of the divine person].
However, in their initial stage of development, these nine stations need only the self-disclosure
of acts (tajalli-i af`al) and the self-disclosure of attributes (tajalli-i sifat) in order to grow to their
normal level.
However, attaining the rest of such nine stations depends on the self-disclosure of the acts and
the self-disclosure of the attributes.
17.3
Now the Mujaddid describes the ten stations and how the sufi obtains them.
For example, when someone witnesses God‟s power (qudrat) over himself and all the things,
then he returns to Him with repentance (tawba) and solicitude (`inayat). He feels fear and dread
[from God and as such he becomes Godwary and abstains from forbidden things.] And he
becomes patient [as he is well-pleased] on whatever God has predestined knowing that he is
powerless [over God‟s pre-destination]. And he realizes that the lord is the giver of all bliss and
giving or forbidding a favor is solely his discretion [and as such he surrenders to God and
becomes contented at what God has destined for him.] [3]
At that point, as a necessary consequence, he is elevated to the station of gratefulness (maqam-i
shukr) and places a firm footstep (qadm-i rasikh) onto [the station of] God-reliance (tawakkul).
And when divine generosity and grace (`atufat va mihrbani) self-disclose on him, then he enters
the station of good-pleasure (maqam-i ridha).
After then when he witnesses the divine greatness and magnificence (`azimat va kibriyya), then
he finds the world despised and disreputable (khar va bi-i`tibar). As a consequence, he longer
longs (bi-raghbat) for the world (dunya).
The Self-disclosures and the Sufi Path
Self-disclosure of Station of
the divine attribute of power (qudrat)
For example, when someone witnesses God‟s
power (qudrat) over himself and all the things,
then he returns to Him with repentance (tawba)
and solicitude (`inayat).
repentance (tawba) and solicitude (`inayat)
then he returns to Him with repentance
(tawba) and solicitude (`inayat).
the divine attributes (sifat), the divine act (af`al) the first nine of the well-known ten stations

22. the divine person (dhat) good-pleasure (ridha) which is the last one
of the ten stations of the sufi path
the divine attributes of greatness and
magnificence (`azimat va kibriyya)
After then when he witnesses the divine greatness
and magnificence (`azimat va kibriyya),
finding the world despised and disreputable
(khar va bi-i`tibar), being disenchanted (bi-
raghbat) with the world (dunya).
then he finds the world despised and
disreputable (khar va bi-i`tibar). As a
consequence, he is disenchanted (bi-raghbat)
with the world (dunya).
The Ten Stations in Sequence and their Self-disclosures
Sequence the station the self-disclosure
1 repentance
(tawba)
self-disclosure of the acts (tajalli-i af`al), and the self-disclosure
of the attributes (tajalli-i sifat) for normal development
AND
self-disclosure of the person of God (tajalli-i dhati) and love of
the person of God (mahabbat-i dhati) for development to the
extreme limit
2 solicitude
(`inayat)
3-4 God-wariness
(wara‟)
abstinence (zuhd)
5 patience (sabr)
6 ― 7 surrender to God
(taslim)
contentment
(qana`at)
8 gratefulness
(shukr)
9 God-reliance
(tawakkul)
10 good-pleasure
(ridha)
self-disclosure of the person of God (tajalli-i dhati) and love of
the person of God (mahabbat-i dhati) for any development at all
Attracted-wayfarer and the wayfarer-attracted
The Mujaddid teaches us on the two types of friends of God, the attracted-wayfarer (madhdhub-i
salik) and the wayfarer-attracted (salik-i madhdhub). The wayfarer-attracted traverses the well-
known ten stations of friendness in a differentiated manner and he realizes all those qualities e.g.
patience, God-wariness in a differentiated manner i.e. these qualities are well-developed in him.
Ordinary people consider them to have saintly characters.
17, -6
You should know that it is the lot of the wayfarer-attracted (salik-i madhdhub) to attain these
stations in a differentiated manner one-by-one (tafsil va tartib).
On the other hand, the attracted-wayfarer (salik-i madhdhub) traverses these stations in an
undifferentiated manner very fast as he is burning in the love of God and cannot wait to reach

23. Him in this journey of God-realization. And so these saintly qualities do not appear to be well-
developed in him and ordinary people may not consider them to be saintly. However, he does
realize the essence of these stations completely; and in a more complete manner than the
wayfarer-attracteds.
On the other hand, the attracted-wayfarer (madhdhub-i salik) traverses these stations in an
undifferentiated manner (ijmal). It is because divine grace (`inayat-i azali) captivates him by love
in such a way that he proceeds (pardakht) on those stations in an undifferentiated manner.
However, due to that love, he indeed completely attains the cream of these stations (zabad-i
maqamat) and the gist of these waystations (khulasa-i manazil). [Thus the attracted-wayfarer
realizes these with such a degree of completeness] that it is not possible for even him who
[traverses those stations] in a differentiated manner [i.e. the wayfarer-attracted].
Peace for them who follow guidance! Al-salamu `ala mani al-taba`a „l-huda!
The Two Types: the
attracted-wayfarer and the
wayfarer-attracted
What are their primary
characteristics?
How do they attain the
stations of friendness?
How the common
people view them?
attracted-
wayfarer
(madhdhub-i
salik)
first step: the aspirants
experience attraction from
God(jadhdhba)
second step:
then they embark on
wayfaring (suluk) or they
traverse the stations step-by-
step by their own effort
undifferentiated manner
(ijmal), completetly
attains the cream and the
gist
ordinary people
wayfarer-
attracted (salik-
i madhdhub)
first step:
the aspirants embark on
wayfaring (suluk) or they
traverse the stations step-by-
step by their own effort
second step: finally they
experience attraction from
God(jadhdhba)
differentiated manner
(tafsil), these stations are
well-developed
saintly people
Minha 11
Negating Everything
The Mujaddid proposes that the sufi aspirant should reject all pre-conceptions that the sufi
masters have proposed on God and instead keep his mind open. He should bear in mind that he
doesn‟t need to conceptualize or imagine all those anti-sharia sufi theories like all-existence-in-

24. one (wahdatul wujud), all-is-one or monism (tawhid), God-encompasses-the-creation or
encompassmentism (ihata) or God-permeates-the-creation or permeationism (sarayan) etc.
The aspirant should negate all false gods both internal and external (nafi aliha’-i batil’-i afaqi va
anfusi). And he should also erase everything that comes [to his mind] via understanding or
imagination (fahm va wahm), so that the true object of worship (ma`bud-i haqq) can be
established [who is beyond human understanding or even imagination]. And he should believe
that [the idea that] God exists (mawjud) is all [the idea] that is needed (iktifa) [to be believed in
order to progress on the path of God-realization. And he doesn‟t at all need to conceptualize or
imagine all those anti-sharia sufi theories like all-existence-in-one or monism (wahdatu ‘l-wujud,
tawhid) or encompassmentism (ihata) or permeationism (sarayan) etc.]
The Mujaddid now criticizes Ibn Arabi who proposed that God is existence itself. Instead, he
proposes that God i.e. His person (dhat) is beyond and additional to existence; for existence is
created by God. He suggests that the sufi aspirant in his journey should now avoid focusing on
the existence of God, instead should focus on the person (dhat) of God.
In that realm [of God] (mawtin), existence may not be predicated [for He is beyond existence.
And you don‟t need to believe that God is identical to existence like Ibn Arabi believes.]
Therefore, you should seek that what is beyond existence, wujud, [which is the person, dhat of
God.]
Mujaddid‟s proposition is in line with the mainstream Sunni ulama. It‟s also supported by sufi
masters like Shaykh Alauddawla Simnani.
How eloquently have the ulama of the Sunni community have said, “The existence (wujud) of
the Necessary (SWT) is “additional (za‟id)” to His person (dhat) (SWT)”. It‟s only due to defect
in the considerative faculty. (nazar) that people [like Ibn Arabi] claim that existence (wujud) is
identical to the person or establish nothing beyond existence. Shaykh Alauddawla [Simnani] has
said, “Beyond the world of existence (wujud) lies the world of the loving Lord (maliku „l-wadud)
[i.e. the Mujaddid agrees with Simnani‟s idea that God is beyond existence (wujud) which stands
in opposition to Ibn Arabi who proposed that God is existence (wujud) itself.]”
Note: Shaykh Alauddawla Simnani
In an ascent (`uruj), the Mujaddid also experienced intoxication. But he also faithfully followed
the past masters of Islam. Yes! He did experience states like God-encompasses-the-cosmos,
God-permeates-the-cosmos, God-is-near-the cosmos like what the monist Sufis experience. But
still he brushed those thoughts aside, since deep in his heart, he believed in the ideas propagated
by the past masters of Islam which. And he believed that God cannot be compared with the
created things, He is unknowable.
When I [the Mujaddid] ascended above the world of existence [in the Mujaddid‟s `uruj, ascent
towards God] then I was in excessive hal [i.e. then I was intoxicated in the love of God]. But still
then, [despite this intoxication I still had some sobriety left, so that] I used to consider myself a
Muslim by my “idea that I should faithfully follow the past masters” (`ilm-i taqlid) [i.e. since the
masters whom I follow used to believe in the articles of faith of Islam, I also did so, however, I
was so intoxicated that I did not experience what I perceived as per that articles of faith.].
In short, whatsoever comes in mind to describe a contingent thing is primarily a contingent thing.
The Exalted has made his creation incapable of knowing Him.

25. What the Mujaddid experienced once in this ascent was the product of intoxication ― that is not
the final answer. This intoxicated experience, the Mujaddid experienced once in the earlier part
of his life and later on he progressed much further and experienced all his states in accordance to
the Islamic creed.
Knowing Allah is Impossible
The Mujaddid explains that human beings may never become God and so they may never
comprehend Him. God is fundamentally incomparable to the created things ― He is beyond, and
beyond and still beyond this world.
You should not think that when a contingent being is annihilated and he begins abiding in Allah
(fana fi „llah, baqa bi „llah), he becomes the Necessary. That is impossible! For it requires a
transformation (taqallub) in the fundamental natures (haqa‟iq).
Therefore, when the contingent being does not become the Necessary then what else remains for
it but to express his inability and incompetence in knowing the Necessary (SWT)?
You can't hunt a phoenix
O hunter! Pick up your net
He who puts his net out for a phoenix
Returns home empty-handed
Anqa shikar kasi nashod va dam baz chin
ke-inja hamisheh bad be-dast ast dam ra
Now the Mujaddid criticizes Ibn Arabi and other Sufis who established inter-relationships
between God and the world proposing monist theories such as existential monism (wahdatu ‘l
wujud), encompassment (ihata), permeationism (sarayan) etc. Ibn Arabi believed that God‟s
existence is identical to the existence of the created things. That implies that God is “near”,
“with” and “encompassing” to the creation like a physical object is.
For people [or the Sufis] with great aspiration (buland himmat) who are seeking such an object
[i.e. the person of God, ultimately what will happen is that] nothing will come to his hand. And
he will not find even a clue (nam va nishan) [to the person of God]. There is a group [i.e. the
monist Sufis like Ibn Arabi] that conceives it differently. They find that that [person of God] is
identical to their own persons and create nearness and withness (qurb va ma`iyat) with Him.
[That is, Ibn Arabi believes that God and the creation are made of the same substance and as
such God is “physically” near them, with them and encompass them, just like a physical object
can be near them, with them or encompass them.]
Where are You and where am I
O lord!
An ishanand va man cheninam
Ya rabb!
Minha 12
Note: the page numbers of the Persian text here is “hidden”
Bahauddin Naqshband Interpreted
In this chapter, the Mujaddid explains the true meaning (haqiqat) when Bahauddin Naqshband
said, Every shaykh’s mirror has two sides but my mirror has six sides. He writes that no shaykh

26. in the Naqshbandi tradition have ever before tried to explain its meaning. However, the Haqq has
granted him its real Meaning (haqiqat) and he is only revealing this divinely inspired knowledge.
[COMMENT1]
Hazrat Khwaja Naqshband (qs) has said, “The mirror of each and every [other] sufi shaykh has
two sides but my mirror has six.” However, even until today, not a single caliph of this great
family [that is the Naqshbandi tariqa] has explained the meaning of this holy utterance (kalima-i
qudsiya). Even that, none has even pronounced anything on this matter even as an allusion. So
how can this lowly insignificant creature [like me, the Mujaddid] dare to explain it and open up
his mouth to unveil it?
Now, by His own sheer bounty and grace, Haqq (SWT) has manifested the secret of this mystery
to me, this lowly creature. And He taught me its inner meaning (haqiqat) completely. For this
reason, this idea floated in my mind that I clarify this string of pearls and reveal it. So I am
speaking out and interpreting this matter in clear language. After doing istikhara prayers, I have
started on this chapter. I beseech Allah that He protects me from errors and grants me the ability!
First, the Mujaddid describes the first part of the saying that the mirror of the other sufi shaykhs
have two sides.
1. item You should know that the mirror refers to the heart of the gnostic (`arif).
2. item And [the heart] is the isthmus (barzakh) between the spirit (ruh) and the soul
(nafs). Two sides refer to the side of the spirit and the side of the soul.
3. item And on the time of arrival of the sufi shaykhs onto the station of the heart, both of
those sides open up.
4. item And all the knowledge (`ulum va ma`arif) of both of those two stations [the spirit
and the soul] that are related to the heart [by being on the two sides] effuses out (fa‟id
mishod).[to the heart of the Gnostic i.e. the Gnostic realizes that knowledge internally].
noindent Now the Mujaddid argues that since the heart is the organ for cognition for the Gnostic
(minha 43), it means that the Gnostic realizes that knowledge. Then the knowledge flows out to
the heart of the Gnostic. And heart is the organ for cognition in sufi science. So that means that
the knowledge flows out to the gnostic
The analogies
mirror=heart of the Gnostic
two sides refers to spirit and soul which are on two sides of the heart
The flowchart of argument
the gnostic progresses on the station of the heart
the two sides of the heart of the Gnostic opens up
knowledge of these two stations (spirit and soul) effuses out to the heart of the Gnostic
Spirit Heart Soul
On the other hand, the Naqshbandi method is quite different. In this tariqa, the end has been
inserted in the beginning. That's why in this tariqa you can see six sides in the mirror of the heart
(qalb). The detailed description is the following.
That stands in contrast to the method that Hazrat Khwaja [Bahauddin Naqshband] instituted. In
that method, the end is inserted in the beginning. And in that tariqa (tariq), you can see six sides
in the mirror of the heart. Its clarification has been unveiled to the great ones of this most
distinguished tariqa.

27. item Whatsoever that is in the totality of human individuals (dar kulliyat-i afrad-i insani) is
realized in the six subtle centers (soul, heart, spirit, secret heart, arcanum and super-arcanum)
that exist within the heart that is in the human body.
item The "six sides" refer to these six subtle centers.
item The shaykhs in the other tariqas journey (sayr) upto the outside of the heart (zahir-i qalb)
[only, not the inside] but these masters [of the Naqshbandi tariqa] journey (sayr) into the inside
of the heart (batin-i qalb). And in this journey (sayr), they reach inside the “belly of the bellies”
(batn-i butun) i.e. deep inside [the heart].
item And [when the shaykh goes deep inside the heart] on this station of the heart (maqam-i
qalb), all the knowledge (`ulum va ma`arif) of the each of the six subtle centers are unveiled
(munkashif).
item However, [although in the first glance, it seems that this knowledge is coming from all the
six subtle centers, actually] this is that knowledge which is related to the station of the heart.
[Remember! The heart is all-comprehensive and it comprehends all the knowledge of all the six
subtle centers. And all that knowledge can be accessed when the shaykh goes deep inside the
heart.]
This is the clarification of the holy utterence by Hazrat Khwaja [Naqshband] (qs).
Premises
Mirror is the heart of the Gnostic
Six subtle centers exist within the heart
The six sides refer to those six subtle centers
The argument
Naqshbandi masters journey deep inside the heart
There, all the knowledge from all the six subtle centers are unveiled
It may seem like that that knowledge is coming from all the six centers, actually that is coming
from the six subtle centers that exist deep inside the heart.
The Mujaddid realized many esoteric ideas on the station of the heart which he describes now.
On this station, by the blessings of those masters, many and many [mysteries] were [manifested]
to me. I have verified and scrutinized (tadqiq) [those mysteries]. And obeying the command of
the Generous Lord, And propagate the blessings of Your Lord. (Wa amma bi-ni`mati rabbika
fahaddith). (Koran 93:11). Now I am [revealing] a few mysteries (ramzi) from all those
[mysteries that were manifested to me;] and [I‟m divulging] a few allusions from all that
scrutinization. It is God (SWT) who protects from errors and grants the ability [to describe].
The Five Levels of the Heart
The first knowledge that he reveals here is the knowledge on the five levels of the heart.
While on the first level, the wayfarer reaches the inside of the heart, later he reaches even deeper.
And on the second level, he progresses to the heart of the heart. That heart of the heart, like the
heart itself, also contains all the six subtle centers described above, which are points in the
human body.
You should know that the heart of the heart (qalb-i qalb) contains (mutadamman) the [six] subtle
centers, just as the heart [contains all the six subtle centers.] However, on the heart of the heart,
because the circle (da‟ira) of the heart is narrow (tangi) or due to some other mysterious reason,
two of these centers among the above-mentioned six subtle centers are manifested only partially.
They are the soul center (nafs) and the arcanum center (akhfa).

28. Six Subtle Centers: They are the soul, heart, spirit, secret heart, arcanum and super-arcanum. The
four other subtle centers are the four elements (fire, air, water, earth) which are distributed all
over the human body.
Now the Mujaddid describes the third level of the heart.
The heart (qalb) is in the same state in the third level. Except that the arcanum (khafi) is not
manifested there.
Now the Mujaddid describes the fourth level of the heart.
And again the heart (qalb) is in the same state in the fourth level and the secret heart (sirr) is not
manifested there. However, the centers heart (qalb) and spirit (ruh) are manifested in this level.
Now the Mujaddid describes the fifth or the final level of the heart.
In the fifth level, the spirit center (ruh) is not manifested and so only thing that remains is only
the heart that is a purely simple thing (qalbun mahdun wa basitun sirfun). And nothing to be
considered is there [in the heart at the fifth level] except the prototypal thing (la i`tibar fihi li-
shayyun aslan).
That is that heart on the fifth level is an absolutely and purely simple thing and that is the
prototype from which all other levels of the heart are derived.
The Levels of the Heart: The Manifestation of the Subtle Centers
Level name Not manifested partially
manifested
fully manifested not
mentioned
1 Heart None None all six: heart, spirit, secret
heart, Arcanum, super-
arcanum, soul
2 heart of
the heart
Arcanum,
soul
heart, spirit, secret heart,
super-arcanum
3 and so on Arcanum Soul heart, spirit, secret heart,
super-arcanum
4 Arcanum,
secret heart
heart, spirit super-
arcanum,
soul
5 Arcanum,
spirit, secret
heart
Heart super-
arcanum,
soul
The Human Body Contains the Macrocosm
The Mujaddid says that the human body, also called the microcosm (alam al-saghir), is a smaller
form of the macrocosm (`alam al-kabir). And this microcosm or the human body contains
everything in the macrocosm.
Here, you should know some of this sublime knowledge (ma`arif-i `aliya), so that you can
“arrive” on that which is the end of the end and the ultimate limit of the ultimate limits (nihayatu
„l-nihayati wa ghayatu „l-ghayati).
Therefore I am proclaiming by the grace of Allah (SWT), “All that is manifested (ma zahara) in
the macrocosm [the cosmos] (`alam al-kabir) in a differentiated manner (tafsil), all that is also

29. manifested in the microcosm [i.e. the human body] (`alam al-saghir) in an undifferentiated
manner (ijmal).”
The Human Heart: the First Level
In the first level, everything that is in the macrocosm i.e. the cosmos appears on the human body
in an undifferentiated form.
Therefore, when the microcosm [that is the human body] is polished and its inside is illuminated
(nuwwara zahara fihi) then [an amazing thing takes place]. In the same way [that objects appear
as reflections] on a mirror, [in that same way] everything that is in the macrocosm in a
differentiated form, [all those appear inside the human body or the microcosm in one
undifferentiated form.] (fa-idha suqila „l-`alamu saghiru wa nuwwara zahara fihi bi tariqa „l-
mir‟atiyyati jami`u ma fi „l-`alami „l-kabiri tafsilan)
Because of the illumination, the heart can now contain more things.
As a result of the polishing and the illumination (bi „l-siqalati wa „l-tanwiri), [the heart‟s]
capacity to contain things is expanded (ittasa`a di`a‟uhu) and therefore the rule that it [the heart]
remains small is withdrawn (fa-zala hukumu sigari-hi). (li-annahu bi „l-siqalati wa „l-tanwiri qadi
„l-ttasa`a di`a‟uhu fa-zala hukumu „l-sigarihi) [and so the heart expands and becomes large.]
We already know that everything that is in the macrocosm appears in the microcosm or the
human body in an undifferentiated form as reflection and in the same way everything that is in
the human body appears in the heart in an undifferentiated form as reflection.
The relationship that the microcosm has with the heart is the same. We know that all that is in the
macrocosm in a differentiated form appear on the microcosm in the undifferentiated form. And
in the same way, all that is in the microcosm in a differentiated form, all that appear in the heart
in the undifferentiated form. (wa ka-dha „l-halu fi „l-qalbi „llazi nisbatuhu ma`a „l-`alami „l-
saghiri ka-nisbati „l-`alami „l-saghiri ma`a „l-`alami „l-kabiri min „l-ijmalin wa „l-tafsilin).[4]
And in the same way, everything that is in the microcosm i.e. human body appears on the heart
in an undifferentiated form as reflections.
Therefore, when the smallest microcosm (`alam al-asghar) ― which is the world of the heart
(`alam al-qalb) ― is polished (suqila) and the darkness (zulmat) on it is removed [then an
amazing thing happens]. At that point, all those things that are found in the microcosm (`alam al-
saghir) [that is the human body] in a differentiated manner (tafsilan), all that also appears on it
[i.e. the heart, in an undifferentiated manner. And all that appear] in the same way that [objects
appear as reflections] on a mirror as well.
THREE LEVELS OF
differentiation
Level The original thing That what it becomes
after differentiation
1 Macrocosm or the cosmos Microcosm or the human
body
2 Microcosm Heart
3 Heart or smallest microcosm (`alam al-
asghar)
everything that is in the
cosmos appear there

30. The Heart: the Second Level
On the second level, the heart of the heart reflects everything that is in the heart in an
undifferentiated form.
This is how is the situation (hal) that the heart has vis-à-vis the heart of the heart. What appears
in the heart in a differentiated manner appears in the heart of the heart in an undifferentiated
manner.
The heart of the heart is similarly purified, its capacity to contain things is increased and that
caused it to differentiate.
Originally the heart was undifferentiated, and then differentiation appeared (zuhur) there. Whats
caused this differentiation was the [heart‟s] purification and the illumination (bi-sabab-i „l-tasfiya
wa „l-nuraniyati).
The Heart: the Third and the Fourth Levels
On the third and fourth levels, the again reflects everything that is in the earlier level in an
undifferentiated form. As before, the heart is again polished and illuminated, and as a result the
heart‟s capacity to contain things is increased, and then again, the heart is again differentiated.
The same analogy may be made with respect to the heart which is on the third level and the heart
which is on the fourth level. And the same analogy may be made on the undifferentiated and the
differentiated levels. That is, what is differentiated on the third level becomes undifferentiated on
the fourth level.
Here also, it is the purification of the heart that caused it to differentiate.
On the third level, it appears as a differentiated manifestation (zuhur al-tafsil). And that [happens
because on the third level, the heart] is polished and illuminated (bi-sabab-i „l-siqalati wa „l-
nuraniyati), [and as a result, on the third level, the heart gets widened and is given the capacity to
contain more things.]
The Heart: the Fifth Level
On the fifth level, the heart again reflects everything that is in the fourth level in an
undifferentiated form.
In the fifth level, the heart is in the same situation [that everything that is in the heart in the
fourth level in a differentiated form appears on the heart on the fifth level in an undifferentiated
form.] Indeed, the heart is simple (bisatatihi) and lacks even the slightest trace of a thing (`adami
i`tibari shay‟in) after it has realized a perfect purification (tasfiya).
However, as before, the heart is again purified, and as a result the heart‟s capacity to contain
things is again increased, and then again, the heart is differentiated. And then everything that is
in the cosmos appears in the heart.
And after attaining the complete perfection, what does appear in the heart is everything that is
found in the worlds i.e. all that, which is found in the macrocosm, microcosm or the smallest
world (al-`alami „l-kabir wa „l-saghir wa „l-asghar).
The Mujaddid comments that indeed, the heart is amazing.
Therefore, it [the heart] is the narrow while being the widest thing (al-dayiqu „l-awsa`), the
simple while being the simplest thing (al-basitu „l-absat) and the fewest while being the most
numerous thing (al-aqallu „l-akthar).

31. And it is via the heart that man may make a strong connection to God.
Nothing has been created in the world that has this attribute [of the heart]. And nothing can be
found [similar to the heart] via which one could make a stronger connection to the Maker
(SWT).
And it is the heart that contains many signs from God.
In this singular subtle center (al-latifati „l-badi`ati), verily many amazing signs of the Maker
(SWT) appear which do not appear in any of His created things (khalqihi).
And the Mujaddid proves that amazing quality of the heart by a hadith report.
It is written in a hadith report where God speaks in the first person, Neither the heavens nor the
earth can contain Me. However, what does contain me is the heart of my faithful servant (la
yas`uni ardi wa la sama’i wa la kin yasa`uni qalbu `abdi ‘l-mu’mini.) [Hadith: untraced][5]
Only the Heart Relates to God
The macrocosm contains multiple entities and it is differentiated (kathrat, tafsil) and as such it
may not inter-relate to God who is perfect and so is lacking in that multiplicity and
differentiation. Therefore, God may not found in the macrocosm.
The macrocosm (`alamu „l-kabir) is the widest mirror in terms of manifestation (zuhur). Still due
to its multiplicity and differentiation (katharatihi wa tafsilihi), it has no inter-relationship with
[the person of God.] For God has no true multiplicity or veritable (ra‟asan) differentiation.
The heart has amazing characteristics and only it is capable of connecting to God. And only the
heart may relate to God.
It is clear , as it is not been hidden that only that thing can be adequate (hariy) for a relationship
[with the person of God] which is the narrow while being the widest thing (al-dayiqu „l-awsa`),
the simple while being the simplest thing (al-basitu „l-absat) and the fewest while being the most
numerous thing (al-aqallu „l-akthar). [The heart is the only such thing and therefore, it is only the
heart that is adequate to relate to God.]
The Most Exalted Gnostic
The Mujaddid describes the most perfect Gnostic. In the Mujaddidi tradition, it is believed that
the Mujaddid is that most exalted Gnostic.
[There may be a rare] gnostic who has realized knowledge completely and have attained perfect
witnessing (shuhud). Such a gnostic (`arif) may reach this [supreme] station, which is exalted in
its existence (`aziza „l-wujuduhu).and noble in its degree (al-sharifa rutbatuhu). That gnostic
would become the heart of all the worlds and all the manifestations (qalban lil-awalimu kulliha
wa „l-zuhurati jami`yiha). He realizes the Muhammadan friendness (walayat-i muhammadi) and
he is honored by the invitation from the chosen one (da`wat al-mustafawiyya) (on its owner,
[Prophet Muhammad] be salutation, peace and benediction).
Such an exalted Gnostic is the ruler of other saints of God.
Therefore, all the poles (aqtab), pegs (awtad) and substitutes (abdal) are within his circle of
friendness (da‟irati walayatihi). And the solitaries and the singulars (afradu wa „l-ahadu) and the
rest of the classes of the friends (awliya) are illuminated in the light of his good-guidance-giving
(hidayatihi). It is because such a man is the appointed deputy (na‟ibu manab) of the messenger of

32. Allah (slm) and well-guided (mahdiyu) by the good-guidance of [Prophet Muhammad,] the
beloved of Allah.
This transmission is the most exalted spiritual gift.
This exalted and noble transmission is the lot of the elect few whom Allah seeks (murad). It is
not the lot of the [ordinary] aspirants (muridin) to attain this perfection. This is the highest
magnificence (`uzma) and the final station of ultimate pre-eminence (ghayatu „l-quswa). There is
no station beyond this perfection and there is no gift of Allah more exalted than this
[transmission].
Everyone should try to connect to that exalted Gnostic via initiatic lineage. Even Hazrat Imam
Mahdi will realize that transmission.
If a gnostic like this is found once in a thousand years, capture that spoil of war [by becoming his
disciple]. His blessings (barakat) emanate for a long period of time (mudadin madidatin).in those
appointed times [that are found] at distinct intervals [that he appears] (ajalin mutaba`idatin). It is
he whose speech is like medicine and the glance of his eyes (nazaruhu) is the cure [of diseases].
Hazrat Imam Mahdi will have this noble transmission in this [Muhammadan] community [after
the Mujaddid – such is the interpretation of it according to the Mujaddidi tradition].
This is the bounty of Allah! He gives whomever He wants and Allah possesses magnificent
bounties! (Dhalika fadlu Llah. Yu‟tihi mayyasha‟u wa „llahu dhu „l-fadli „l-`azi). (Koran 62:4).
To attain that great honor of attaining that exalted transmission maximally, one must progress
highly in the sufi path.
This felicity (dawlat) is attained maximally (quswa) when the suluk-method and the jadhdhba-
method (tariqayi suluk wa jadhdhba) are completed in a differentiated manner level after level
(tafsilan martabati ba`d martabatin), and when the station of annihilation is perfected completely
and the station of abidingness (baqa) is perfected perfectly degree after degree (darajatan).
And one may progress highly on the sufi path if one emulates Prophet Muhammad perfectly.
However, it is impossible to attain unless you follow perfectly [Hazrat Muhammad,] the noblest
of all prophets (sayyid al-mursalin) and the beloved of the Lord of the worlds (habib-i rabbi „l-
`alamin). (on him and on his progeny be the most excellent salutations and the most perfect
peace). Praise be to Allah who has made me one of his followers. I ask Exalted Allah to make
me follow (mutaba`at) [the Prophet] perfectly, keep me firm on it [being the Prophet‟s follower],
and keep me resolute on his sharia. May Allah shower mercy (raham) on those ones of His
servants who says amin after this supplication that I have made!
This knowledge is a subtle mystery that is unique to the Mujaddid.
This knowledge (ma`arif) is among those subtle mysteries (asrar-i „l-daqiqati) and undisclosed
secrets (rumuz-i khafiyati) about which none of the greatest friends have spoken or to which
none of the greatest sufis have given a clue. Exalted Allah, by the grace (sadaqati) of His beloved
(habibihi) [Prophet Muhammad] (on him and on his progeny be salutations and peace), has
elected to divulge these secrets to me. As a Persian poet has composed,
If the emperor comes to the door of the old woman
Khwaja! Don't pull out your moustache [in anger!]
Agar padishah bar dar-i pir-i zan
bi-yayad to-i khajeh sablat nakun

33. Whatsoever that God accepts (qabuluhu) is not caused by anything or occasioned by any
occasion (mu`allalan bi shay‟in wa la musabbaban bi-sababin)! Allah does whatsoever He wills
(yasha‟) and commands whatsoever He desires! By His mercy, Allah elects whomsoever He
wills. And Allah possesses magnificent bounties!
Almighty Allah! Give peace, blessings and grace to our master Muhammad and his progeny!
And on all the prophets, messengers, the angels who are near You, and the wholesome humans!
Peace be on them who follow good-guidance and are committed to follow [Prophet Muhammad]
the Chosen on whom be peace and blessings.
Minha 13
Stations of the Spirit
The Mujaddid now exposes the mysteries of the spirit, ruh.
The spirit is indeed unqualifiable and non-spatial and God is also unqualifiable and non-spatial.
However, the qualities of God cannot be compared with the qualities of His creation. And He is
unqualifiable and non-spatial in a far higher degree than the spirit possessing those
characteristics.
The spirit (ruh) is from the [unqualifiable] world that is without-what-manner and non-spatial
(`alam-i bi-chuni, la-makaniyat). However, when we compare that without-what-mannerness [of
the spirit] (bi-chuni-i u) with the [without-what-mannerness of the] level of Necessaryness
(martaba-i wujub), it [the without-what-mannerness of the spirit] is “what manner itself” (`ain-i
chun)”. And when we compare the non-spatialness of the [spirit] with the true non-spatialness of
God (SWT), it [the non-spatialness of the spirit] is “spatial itself” (`ain-i makaniyat).
The world of the spirits is an intermediary realm between this world and the realm of God. This
world is qualifiable and spatial. On the other hand, the realm of God is unqualifiable and non-
spatial. Since the world of the the spirits lies in-between them, so it is at the same time
qualifiable and unqualifiable, spatial and non-spatial.
p 24 l 4
It is said that the world of the spirits (`alam-i arwah) is an isthmus (barzakh) between this world
and the level of “without what manner” (martaba-i bi-chuni). And so [the world of the spirits]
has two colors. Necessarily, the world of what manner (`alam-i chun) considers it [world of the
spirits] to be without what manner (bichun). On the othet hand, by the viewpoint of the level of
without what manner (bi-chun), [the world of the spirits is] what manner itself (`ain-i chun). And
it is due to [the spirit‟s] innate nature (fitrat-i asli) that it is the isthmus (barzakhiyat) [between
world that is without what manner that is non-spatial (bichuni, lamakani) and the world of what
manner that is spatial (chun, makani).]
This world World of the
spirits
level of Necessaryness or the realm of God
The world of the spirits is in-between this world and the realm of God
Descent of the Spirit

34. The spirit descended to to the corporeal body and became completely qualifiable from being
partially unqualifiable.
Now [the spirit] had been connected to this corporeal body (badan-i `anasiri) and it had been
confined within this dark frame (haykal). And at the time that it was connected, the spirit came
out of this isthmus (barzakh) [that is the world of the spirits] and completely descended into the
world of how (`alam-i chu) [i.e. the world of empirical things, `alam-i khalq]. As a result, the
color of without-how-ness (bichuni) faded away from the [spirit].
At that point, an analogy for [the spirit] would be the angels Harut and Marut. It is due to a
beneficial reason that the spirits of the angels came down to the lowest point of humanness. Such
is the opinion [of the Mujaddid and other enlightened masters].
Harut and Marut: ??????????an explanation is in the tafsir al-mazhari
Ascent of the Spirit
page 24 l -6; 1 line above the para last
From that descent, the spirit ascended again and the soul and body followed the spirit and
ascended as well.
There after, by divine grace (`inayat-i khudawandi) (SWT), help (dastgiri) arrived. And I
returned from this journey. And from this descent I ascended (`uruj). The darkened soul (nafs-i
zulmani) and the corporeal body (badan-i `anasari) also followed the spirit (ruh) and ascended
(`uruj). And they traversed (ti) through many waystations (manazil).
And the soul, which was previously darkened and the home of all evil, became peaceful and
illuminated. And the purpose behind why the spirit was connected to the body became clear to
the Mujaddid --- and it seems that the purpose was the rectification of the soul and the body.
At that time, the purpose behind this connection (ta`alliq) [to the body] and the descent
(tanazzul) of the spirit (ruh) became clear. And the instigating [soul] (ammara) realized inner
peace (itminan). And the darkness gave way to light. When the spirit (ruh) completed this
journey (safr) and when the purpose of the descent (tanazzul) was attained, it [the descent]
reached its conclusion (injam).
At that point, the spirit started to ascend ultimately reaching back to the world of the spirits,
where the spirit was originally located.
And it [the spirit, it started an ascent that ultimately] reached [back to] (rasidan) the realm of the
isthmus [that is the world of the spirits, which is an intermediary realm that, on one end, is
connected] to the prototype (barzakhiyat-i asl). And that ended my return to the beginning.
Could that barzakh be the `alam-i ruh
p 25 l 2
The Mujaddid here explains a quandary. Sometimes, we may see that even a truly holy man
whose soul seems to be in inner peace, even he commits sins. The Mujaddid starts to explain it
by first pointing out that the heart is located in the world of the spirits and so it is incapable of
committing sin. And while the soul originally belongs to the world of empirical things, it has
realized inner peace for a God-realized master and then it has also ascended to the world of the
spirits. Therefore, it is also incapable of committing sin.
The heart (qalb) belongs (az) to the world of the spirits (`alam-i arwah) [which is the barzakh].
And so it is domiciled (tatan) in the realm of the isthmus (barzakhiyat). The soul in inner peace
(nafs-i mutma‟inna) [although it is of the world of empirical things, still it] is colored by a color
(rangi) of the world of command (`alam-i amr). [And this nafs-i mutma’inna] is an isthmus